Ch 9 — Shaping the Family and Society / Women's Spiritual Role in Early Muslim Society
Women In Islam — Maulana Wahiduddin Khan
Badges mark quoted or attributed material (Qur'an, hadith, another author, an opposing view). Unbadged passages are Maulana Wahiduddin Khan's own words.
WOMEN’S SPIRITUAL ROLE IN
EARLY MUSLIM SOCIETY p. 228
The studies tell us that women have been gifted by nature with the qualities required to bring peace and harmony to society in times of conflict. These include gentleness, selflessness, compassion, mildness, and a spiritual approach to life. A study of history tells us that women have always played this role, albeit mainly on the home front. p. 228
It is a matter of common knowledge that women have significantly contributed to pacifying and normalizing the tensions and conflicts at home. This shows their capability in this regard. Their soft approach to the problem is what is required on such occasions. The softness of their approach helps to pacify situations and eliminate stress. p. 229
When we look at Islamic history, the first instance we find in this regard is that of Khadijah, the wife of the Prophet. When Prophet Muhammad received his first revelation from the angel in the cave of Hira, which was a new experience for him, he trembled in fear of what he had seen and heard in the cave. Upon reaching home, he related the incident to Khadijah. She did her best to assure him that no harm would come to him, as he always spoke the truth, helped people experiencing poverty, honoured the guests, and helped those in distress. She successfully calmed him with these reassuring words, employing all nature’s gifts: gentleness, sympathy, understanding, and selfless love. p. 229
Another example is that of Aisha, the wife of the Prophet. Having gained full knowledge of Islam from the Prophet, she was able, after the death of the Prophet, to perform the task of teacher and guide to the Muslim community. Such traditions tell us that the Prophet’s conversations with his wife, Aishah, were aimed to educate her. Aisha says that when the Prophet Muhammad would get up at night after a few hours of sleep, he would converse with her at length in that peaceful atmosphere. (Sahih al-Bukhari, Hadith No. 1161; Sahih Muslim, Hadith No. 743) She benefited greatly from this course of informal education, continuing uninterruptedly, even while travelling. p. 229original + quote
After the Prophet of Islam left the world, significant differences arose. During his life, all such matters were referred to him. After the Prophet, his wife Aisha, who had been under his training for a long time, played a very positive role. Having fully grasped the spirit of Islam, she used it to guide the Companions of the Prophet, both men and women. In this way, she successfully resolved many differences. Aisha became the most distinguished authority on religious knowledge. It is said that Aisha herself handed down to posterity a substantial portion (2210 traditions) of the vast majority of Islamic knowledge. Her house served as a school of religious learning. Abdullah ibn Abbas, a Companion of great stature and one of the best commentators of the Quran, was one of Aisha’s pupils. p. 230
The most prominent name in the Sufi tradition is that of Rabia Basri (713-801 AD). She was born in Basra in 713 AD in a poor family. She devoted her life entirely to worshipping God and serving people. A large number of disciples gathered around her. She lived a life of extreme asceticism. Her mystical sayings have become proverbs: Once, she said: “I am going to light a fire in Paradise and pour water in hell so that both veils may completely disappear from the spiritual pilgrims, and they may worship God without any object of hope or motive of fear.” p. 230original + quote
In her time, Muslim society was torn by significant religious differences. Her strong spiritual personality exerted a powerful influence; once again, people forgot their doctrinal differences and rallied around her. She emphasized pure divine love, which alone could minimize all these differences. p. 231
The above examples show the nature and extent of the contribution that can be made by believing Muslim women to the cause of Islam. p. 231
Just as men function on different planes of religiosity, so do women have their separate spheres of religious effectiveness. Preserving their femininity, innumerable Muslim women participated in various religious and worldly activities. p. 231